Sehemu ya kwanza ilisimulia hadithi ya Musa kwa athari zake zenye kugusa moyo. Sehemu ya sasa inaanza kwa maoni ya ziada kuhusu Musa kabla ya kurejea kwenye mada kuu ya sūrah, inayofafanua mahali usalama unapopatikana na ambaye anapaswa kuogopa. Pia inaonyesha matukio kadhaa kutoka ulimwenguni, pamoja na yale ya Siku ya Hukumu, ambayo inayaelekeza kwa wasiomwamini waliokataa ujumbe wa Mungu na kutoa madai ya uongo dhidi ya Mtume ﷺ. Inawaambia kuhusu hali yao wenyewe baada ya kuwasilisha baadhi ya mambo yanayothibitisha ukweli wa yale anayowaambia Mjumbe wa Mungu ﷺ.

The first passage related Moses’ story with telling effects. The current passage begins with some additional comments concerning Moses before it picks up the main theme of the sūrah explaining where security lies and who should be in fear. It also portrays a number of scenes from the universe, as also from the Day of Judgement, which it addresses to the unbelievers who denied God’s message and made false allegations against the Prophet. It tells them about their own situation after presenting certain aspects that confirm the truth of what God’s Messenger tells them.

Inahusu baadhi ya watu wa dini za awali za Mwenyezi Mungu ambao walipokea ujumbe huu wa mwisho kwa moyo mweupe, wakitambua ukweli wake na kuuamini. Kinyume chake, washirikina wanaendelea kuukataa ujumbe huo ambao umekusudiwa kuwaletea rehema ya Mungu. Wanahitaji tu tafakuri kidogo iliyo wazi ili kulitambua hili, na wawe na uhakika nalo.

It refers to some of the people of earlier divine religions who received this final message positively, recognizing its truth and believing in it. By contrast, the idolaters continue to deny it when it is meant to bring them God’s mercy. They only need a little clear reflection to recognize this and he certain of it.

Maoni ya kwanza kuhusu hadithi ya Musa inathibitisha kwamba mafunuo yanayoteremshwa kwa Mtume ﷺ ni ya kweli. Mtume ﷺ alikuwa akiwaeleza watu wake matukio ya zamani kwa undani ambao haungeweza kukusanywa isipokuwa na shahidi aliyeshuhudia. Hata hivyo, yeye hakuwepo wakati matukio hayo yalipotokea. Alijifunza matukio haya kupitia mafunuo aliyopewa kutoka juu mbinguni. Hii ni kwa neema tu, ili kuwaepusha watu wake na adhabu ya Mungu kwa sababu ya kuabudu sanamu.

The first comment on Moses’ story confirms the revelations being given to the Prophet. The Prophet was telling his people about past events in details that could not have been gathered except by an eyewitness. Yet, he was not there at the time. He learnt of these events through revelations bestowed on him from on high. This is only an act of grace meant to spare his people God’s punishment for their idolatry.

Iwapo adhabu kama hiyo itawapata, hakika watalia kwa sauti kwamba wangeamini kama tu mjumbe kutoka kwa Mwenyezi Mungu angetumwa kwao.

Should such punishment befall them, they will surely cry out that they would have believed if only a messenger from God had been sent to them.

Hakika wewe hukuwepo upande wa magharibi wa mlima wakati Tulipompa Musa amri, wala hukuwa miongoni mwa wale waliokuwepo kushuhudia.

You certainly were not present on the western side of the mountain when We issued the Commandments to Moses, nor were you one of those who witnessed [those events].

Lakini Sisi tuliwainua vizazi vingi, na maisha yao yakawa marefu. (Aya 44-45)

But We raised up many generations, and long was their span of life. (Verses 44-45)

Mlima unaozungumziwa ni Mlima Sinai, unaojulikana kama al-Tur, ambapo Musa alikuwa na miadi yake na Mungu baada ya kipindi fulani, kwanza ikiwa usiku 30, kisha ikakamilishwa kwa usiku 10 zaidi, na kufanya jumla kuwa 40 kama ilivyotajwa katika Sura ya 7. Ilikuwa katika tukio hili ambapo Musa alipokea ujumbe wake kamili kama ulivyoelezwa katika mbao hizo:

The mountain referred to is Mount Sinai, known as al-Tar, where Moses had his appointment with God after a certain period, given first as 30 nights, but then completed with 10 more, making the total 40 as mentioned in Sūrah 7. It was on this occasion that Moses received the full extent of his message as detailed in the tablets:

Hizi zina sheria ya Mungu kama ilivyoelezwa kwa Wana wa Israeli. Nabii Muhammad ﷺ hakuwepo katika mkutano huu hata aweze kujua maelezo yake yote kama yalivyoainishwa katika Qur’ān. Kwa kweli, karne kadhaa na vizazi vingi vya binadamu vilimtenganisha nao: “Lakini tuliwainua vizazi vingi, na muda wao wa kuishi ulikuwa mrefu.” (Aya ya 45) Hii inaonyesha wazi kwamba ujuzi wake juu yake ulipokelewa kutoka kwa Mungu aliyemteremshia Qur’ān kutoka juu. Yeye ndiye Mjuzi wa kila kitu.

Sūrah sasa inaanza duru mpya, ikiwasilisha kisa cha wale wanaotafuta ukweli kwa dhati na kuufuata. Wana akili safi, mwelekeo sahihi na nia za kweli. Hawa ni kundi kutoka miongoni mwa watu wa wahyi wa awali ambao walipata kujua kuhusu Qur’ān. Qur’ān hivyo inaeleza jinsi walivyolikaribia baada ya kuisikia.

The sūrah now begins a new round, presenting the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’ān. The Qur’ān thus tells of how they approached it once they had heard it.

Wale ambao tuliwapa Kitabu kabla ya hiki wanakiamini. Na inaposomwa kwao, husema: "Tunakiamini, kwani ni haki itokayo kwa Mola wetu. Kwa hakika, hata kabla ya haya, sisi tulikuwa tumejisalimisha kwake." Hao ndio watakaopewa malipo yao mara mbili kwa sababu ya subira yao, kwa kuzuia uovu kwa wema, na kwa kutoa sadaka katika yale tuliyowapa riziki. Na wanaposikia upuuzi, hujitenga nao na husema: "Kwetu sisi ni matendo yetu, na kwenu ni yenu. Amani iwe juu yenu; hatutaki ujinga."

Those to whom We sent the book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him. These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours.

Amani iwe juu yenu! Hatutashirikiana na watu wajinga.” (Aya 52-55)

Peace be to you! We will have nothing to do with ignorant folk.’ (Verses 52-55)

Sa`īd ibn Jubayr anataja kuwa aya hizi zinazungumzia makasisi 70 waliotumwa na Najashi.

Sa`īd ibn Jubayr mentions that these verses speak about 70 priests sent by Negus.

Walipokutana na Mtume ﷺ, aliwasomea Sura ya 36, Yā Sīn, kuanzia mwanzo hadi mwisho.

When they met the Prophet he recited to them Sūrah 36, Yā Sīn, from start to finish.

Walikuwa wakilia walipokuwa wakisikiliza, kisha mara moja wakatangaza imani yao katika Uislamu. Aya hizi zinathibitisha walichokifanya.

They were in tears as they listened to it and then immediately declared their belief in Islam. These verses confirm what they did.

Nabii hakuhitaji zaidi ya kusoma sehemu ya Qur'ani katika juhudi zake za kuwasilisha imani yake kwa wafuasi wa wahyi wa awali, nao wakaikubali. Lakini kuhusu watu wake mwenyewe, Nabii ﷺ alifanya kila jitihada ili wapate kuiona nuru ya imani, lakini Mungu hakuzifungulia nyoyo zao kuipokea, kwa sababu ya alichokijua kuwahusu. Nabii ﷺ hakuweza kumwongoza kila mtu aliyetamani kumwongoza. Hakika ni Mungu anayewaongoza wale ambao anawajua kuwa wana mtazamo na fikra sahihi, zinazowaandaa kukubali imani: "Hakika wewe hutaweza kumwongoza kila umpendaye."

The Prophet did not need to do more than recite a portion of the Qur’ān in his effort to present his faith to followers of earlier revelations and they accepted it. Yet with regard to his own people, the Prophet made every endeavour to help them see the light of faith, yet God did not open their hearts to it because of what He knew of them. The Prophet could not give guidance to everyone he wished. It is certainly God who guides those whom He knows to have the right attitude and mentality making them ready to accept the faith: “Indeed, you cannot guide aright everyone whom you love.

Ni Mungu anayemwongoza amtakaye. Yeye ndiye anayejua zaidi wale walioongoka.” (Aya ya 56)

It is God who guides whom He wills. He knows best those who are guided aright.” (Verse 56)

Imepokewa katika vitabu viwili vya Hadith vilivyo sahihi zaidi kwamba aya hii iliteremshwa kuhusu Abū Ţālib, mjomba wa Mtume ﷺ, ambaye alimlea na kumpa msaada mkubwa, akimpa ulinzi dhidi ya Quraysh ili aweze kufikisha ujumbe wake kwa amani. Kwa kweli, alivumilia shinikizo na mateso mengi, ikiwa ni pamoja naususiaji wa Quraysh dhidi ya ukoo wake mwenyewe, Bani Hashim, kwa muda wa miaka mitatu, walipokuwa karibu kuzingirwa katika makazi yao wenyewe. Alifanya haya yote kwa upendo kwa mpwa wake, Muhammad ﷺ, na kwa kuthamini wajibu wa kusaidia jamaa wa mtu wakati wa shida. Kifo chake kilipokaribia, Mtume ﷺ alimsihi amwamini Mungu na akubali Uislamu, lakini Mungu hakumwezesha Abū Ţālib jambo hilo kwa sababu ya jambo ambalo Mungu, katika hekima yake, alilijua.

It is reported in the two most authentic anthologies of Ĥadīth that this verse was revealed in reference to Abū Ţālib, the Prophet’s uncle who looked after him and gave him much support, extending his protection to him against the Quraysh so that he could deliver his message in peace. Indeed, he put up with much pressure and hardship that involved the Quraysh’s boycott of his own clan, the Hashimites, for three years when they were practically besieged in their own quarters. He did all this out of love for his nephew, Muhammad, and upholding the value of supporting one’s kindred in the face of adversity. When his death was approaching, the Prophet urged him to believe in God and accept Islam, but God did not facilitate this for Abū Ţālib because of something God, in His wisdom, knew.

Sūrah hiyo kisha basi inataja walichomwambia Mtume kama sababu ya kukataa kwao ujumbe wake. Kwa ufupi, walikuwa na hofu kwamba wangepoteza nguvu zao mbele ya makabila jirani ya Kiarabu ambayo yaliheshimu Ka`bah, yakawaheshimu wahudumu wake na kuabudu sanamu zake. Makabila hayo yangeungana dhidi yao, au labda maadui wengine kutoka nje ya Uarabuni wangewafukuza kutoka ardhi yao, kwa kuwa wasingeweza tena kutegemea msaada wa makabila jirani. Qur'ani inawaonyesha waziwazi mahali usalama ulipo na kile wanachopaswa kukiogopa, ikitaja historia yao pamoja na hali yao ya sasa. Hili linafuatia yale yaliyotajwa awali katika sūrah kuhusu Musa na Firauni. Inawapeleka wasioamini katika safari nyingine ya kuwaonyesha sababu halisi za maangamizi, hasa kutokushukuru neema za Mungu, kuwakanusha Mitume Wake, na kujifanya kipofu kwa ishara Zake. Hilo linafuatiwa na aya nyingine zinazoeleza wazi maadili ya kweli. Hivyo, maisha haya ya sasa pamoja na starehe zake zote, yanaonekana kuwa madogo sana yanapolinganishwa na yale ambayo Mungu amewaandalia wale wanaoamini kweli.

The sūrah then mentions what they said to the Prophet by way of justifying their negativity to his message. Basically, they would lose their power vis-a-vis neighbouring Arab tribes which revered the Ka`bah, honoured its custodians and venerated its idols. Those tribes would collaborate against them, or perhaps other enemies from outside Arabia would drive them away from their land as they could no longer rely on support from neighbouring tribes. The Qur’ān clearly shows them where security lies and what they should fear, citing both their history and their current state of affairs. This follows what was stated earlier in the sūrah about Moses and Pharaoh. It takes the unbelievers on a further round showing them the true causes of ruin, not least ingratitude for God’s blessings, denying His messengers, and turning a blind eye to His signs. This is followed by further verses that clearly outline true values. Thus, this present life, with all its pleasures, appear infinitesimal when compared to what God has in store for those who truly believe:

Wanasema: ‘Ikiwa tutaifuata uongofu pamoja nawe, tutang'olewa kutoka katika nchi yetu.’ Je, Sisi hatukuwapa mahali pa amani pa usalama, yanakoletwa matunda ya kila kitu, kuwa riziki kutoka kwetu? Lakini wengi wao hawana elimu. Ni miji mingapi tuliyoiangamiza ambayo ilijivuna kwa maisha yake [ya raha na wingi]! Majumba yao waliyoyaacha yamebaki karibu bila watu kuishi humo. Ni Sisi tu ndio warithi.

They say. ‘If we were to follow the guidance along with you, we would be torn away from our land.’ Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge. How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.

Mwongozo unaotolewa na Mungu unaweka njia kamili na ya vitendo ya maisha.

The guidance provided by God lays down a perfect and practical way of life.

Când este pus în practică, aduce victoria pe pământ, pe lângă faptul că duce la fericirea în viața de apoi. Trăsătura sa distinctivă de seamă este că nu face nicio separare între ceea ce promovează fericirea în această viață și ceea ce o aduce în viața de apoi. Nu neagă interesul omului față de lumea aceasta de dragul lumii de după. Le unește pe amândouă pentru a realiza binele în inimă, în societate și în viață în ansamblul ei. Astfel, viața prezentă este privită ca timpul semănatului, iar viața de apoi ca timpul seceratului. Acest lucru nu poate fi atins decât urmând călăuzirea divină și îndreptând toate faptele spre Dumnezeu, urmărind să câștigăm plăcerea Sa.

When it is implemented, it achieves victory on earth, in addition to leading to happiness in the life to come. Its great distinctive feature is that it allows for no separation between what promotes happiness in this life and what achieves it in the life to come. It does not negate man’s interest in this world for the sake of the world beyond. It joins them together to achieve goodness in the heart, society and life as a whole. Thus, this present life is seen as the time for planting while the next life is the time for harvesting. This can only be achieved through following divine guidance and addressing all actions to God, aiming to earn His pleasure.

Kila jamii ilipofuata mwongozo wa Mungu, mwishowe Yeye aliipa nguvu, usalama na mamlaka. Hilo lilitokea baada ya jamii hiyo kukamilisha maandalizi yake ya kubeba amana ya kuwa na madaraka. Huu ni sheria ambayo haijawahi kushindwa.

Every time a community followed God’s guidance, He ultimately gave it power, security and sovereignty. This after it completed its preparations to shoulder the trust of being in charge. This is a law that has never failed.

Wengi ni wale wanaoogopa matokeo ya kutekeleza sheria ya Mungu na kufuata mwongozo wa Mungu. Wanaogopa uadui na njama za wale wanaopinga imani ya Mungu, ushirikiano wa nguvu za maadui, pamoja na vikwazo vyao vya kiuchumi na vya aina nyingine. Lakini hofu hizi zote zimejengwa juu ya dhana potofu, kama ile ya Maquraishi walipomwambia Mtume ﷺ: "Ikiwa tutafuata mwongozo pamoja nawe, tutang'olewa kutoka nchi yetu." (Aya ya 57) Watu hao hao walipoukubali hatimaye mwongozo wa Mungu na kutekeleza kanuni zake, waliweza kupanua mamlaka yao juu ya maeneo makubwa mashariki na magharibi ndani ya chini ya robo karne.

Many are those who fear the consequences of implementing divine law and following God’s guidance. They fear the hostility and the scheming of those who are hostile to divine faith, the collaboration of enemy powers and their economic and general sanctions. But all these fears are based on myth, just like those of the Quraysh when they said to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) When those very people eventually embraced God’s guidance and implemented its rules, they were able to extend their authority over vast areas to the east and the west in less than a quarter of a century.

Sura sasa inatupeleka katika duru nyingine ambamo inaonyesha picha fulani za Siku ya Hukumu. Inatuonyesha mwisho usioepukika unaofikiwa na kumshirikisha Mungu washirika.

The sūrah now takes us on another round in which it portrays certain images of the Day of Judgement. It shows us the inevitable end to which associating partners with God leads:

Siku hiyo, Yeye atawaita na kuwauliza: "Wako wapi wale mliodai kuwa ni washirika Wangu?" Wale ambao neno la hukumu limewathibitikia watasema:

On that day, He will call to them and ask: ‘Where are those whom you alleged to be My partners?’ Those against whom the word [of judgement] has come to pass will say:

"Ee Mola wetu! Wale tuliowapoteza, tuliwapoteza tu kama sisi wenyewe tulivyopotea. Sasa tunajitenga nao mbele Yako. Hawakuwa wakituabudu sisi." Wataambiwa: "Waiteni wale mliodai kuwa washirika wa [Mungu]," nao watawaita, lakini hawatawajibu. Kisha wataona adhabu [inayowangoja]. Laiti wangalikuwa wamekubali kuongozwa! Siku hiyo, Yeye atawaita na kuwauliza: "Mlijibu nini kwa Mitume Wangu?" Lakini habari zao zote zitafutika, nao hawataweza hata kuulizana maswali. Hata hivyo, yeyote atakayetubu, akaamini na kutenda mema, huenda akawa miongoni mwa waliofaulu. (Aya 62-67)

“Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.’ They will be told: ‘Call on those you alleged to be [God’s] partners,’ and they will call to them, but the latter will not respond to them. They will then see the suffering [that awaits them]. If only they had been open to guidance! On that day, He will call to them and ask: ‘What answer did you give to My messengers?’ But to them all information will be blotted out and they will not even ask any questions. However, anyone who repents, believes and does righteous deeds may well be among those who are successful. (Verses 62-67)

Swali la kwanza ni la kulaumu: "Wako wapi wale mliodai kuwa washirika Wangu?" (Aya ya 62) Mwenyezi Mungu hakika anajua kwamba washirika hao wanaodaiwa hawatapatikana siku hiyo, na kwamba wale waliodai kuhusu hadhi yao hawajui lolote kuwahusu, hawawezi hata kuwafikia. Swali linaulizwa ili kuwadhalilisha. Kwa hiyo, wale wanaoulizwa hawatatoa jibu, kwa kuwa hakuna jibu linalohitajika wala linalotarajiwa. Wanajaribu tu kujitetea kwa kuwapoteza wengine, wakiwazuia kufuata uongozi wa Mwenyezi Mungu, kama wazee wa Quraysh walivyokuwa wakifanya kwa watu wao wa chini. Watasema: "Mola wetu! Wale tuliowapoteza, tuliwapoteza tu kama sisi wenyewe tulivyokuwa tumepotea. Sasa tunajitenga nao mbele Yako. Hawakuwa wakituabudu sisi." (Aya ya 63)

The first question is one of rebuke: “Where are those whom you alleged to be My partners?” (Verse 62) God certainly knows that such alleged partners are not to be found on that day, and that those who made the claims about their alleged status know nothing about them, they cannot even reach them. The question is asked so as to disgrace them. Therefore, those who are asked will give no answer, because no answer is needed or expected. They only try to exonerate themselves for having led others astray, preventing them from following divine guidance, as the elders of the Quraysh used to do with their subordinates. They will say: “Our Lord! Those whom we have led astray, we only led them astray as we ourselves had gone astray. We now disown them before You. It was not us that they worshipped.” (Verse 63)

Sura hii inaweka wazi kwamba kila kitu kipo chini ya mapenzi ya Mungu na uchaguzi wake. Ni Yeye anayeumba na Yeye anayejua kila kitu. Mambo yote ya maisha haya na ya maisha ya Akhera yanarejeshwa kwake. Sifa zote ni Zake, na hukumu juu ya chochote katika maisha haya ni Yake. Kwani marejeo ya mwisho ni kwake. Wao hawawezi kujichagulia wenyewe wala kumchagulia mtu mwingine yeyote. Ni Mungu anayeumba na kuchagua anachokitaka:

The sūrah makes it clear that everything is subject to God’s will and His choice. It is He who creates and knows everything. To Him all matters of this life and the life to come are referred. All praise belongs to Him and His is the judgement on anything in this life. For to Him is the eventual return. They cannot choose for themselves or for anyone else. It is God who creates and chooses what He pleases:

Bwana wako huumba na kuchagua anachotaka. Wao hawana uwezo wowote wa kuchagua kama huo kamwe.

Your Lord creates and chooses whatever He pleases. Never can they have such choice.

Mungu ametakasika na yuko juu sana, kwa utukufu wake, juu ya wale wanaomshirikisha naye. Na Mola wako Mlezi anajua yale ambayo nyoyo zao zinayaficha na yale wanayoyadhihirisha. Yeye ndiye Mungu, na hakuna mungu mwingine isipokuwa Yeye. Sifa zote ni zake, mwanzoni na mwishoni; hukumu iko mikononi mwake, na kwake mtarejeshwa nyote. (Aya 68-70)

Limitless is God in His glory and exalted is He above all those they associate with Him as partners. And your Lord knows all that their hearts conceal and all that they bring out into the open. He is God, other than whom there is no deity. To Him all praise is due at the first and at the last; with Him rests all judgement, and to Him you shall all return. (Verses 68-70)

Aya hizi zimetolewa kama maoni kuhusu aya zilizotangulia. Ni aya zinazoeleza hofu ya washirikina kwamba wangepoteza ardhi yao endapo wangeukubali uongofu ambao Mtume ﷺ anauwasilisha, na zinahitimishwa kwa msimamo wao siku ya Hukumu, wakati watakapokabiliwa na hesabu na kulazimika kujibu kwa ushirikina wao na njia zao potofu. Maoni haya yanaonyesha wazi kwamba hawana uchaguzi kati ya usalama na hofu. Pia yanasisitiza tena umoja wa Mungu, na kwamba mambo yote yanarejeshwa kwake.

These verses are stated by way of comment on those that precede them. Verses wherein the unbelievers state their fear about losing their land should they accept the guidance the Prophet presents, and concluding with their position on the Day of Judgement when they face the reckoning and have to answer for their idolatry and erring ways. These comments clearly state that they do not have a choice between security and fear. They also re-emphasize God’s oneness and that all matters are returned to Him.

Sura kisha inawapeleka makafiri katika duru nyingine, ikiwaonyesha matukio ya ulimwengu. Katika hayo, wanaonyeshwa kwamba bado hawajali kuhusu kile Mwenyezi Mungu anachowachagulia wao na maisha yao. Inawaonya kuhusu alama mbili kubwa za ulimwengu, usiku na mchana, na siri zilizomo ndani yake kuhusu kile Mwenyezi Mungu anachowachagulia waja Wake:

The sūrah then takes the unbelievers on yet another round presenting them with scenes of the universe. In these, they are shown to remain oblivious to what God chooses for them and their life. It alerts them to two great universal signs, the night and the day, and the secrets they involve of what God chooses for His servants:

Sema: "Je, mmefikiri kwamba Mungu angeifanya usiku uendelee juu yenu, bila kukatika, mpaka Siku ya Kiyama, je, kuna mungu mwingine asiyekuwa Mungu anayeweza kuwaletea mwanga? Je, basi, hamtasikiliza?" Sema: "Je, mmefikiri kwamba Mungu angeifanya mchana uendelee juu yenu, bila kukatika, mpaka Siku ya Kiyama, je, kuna mungu mwingine asiyekuwa Mungu anayeweza kuwaletea usiku wa kupumzika? Je, basi, hamtaona?" Ni kwa rehema yake kwamba amewafanyia usiku na mchana, ili mpate kupumzika na kutafuta baadhi ya fadhila zake, na ili mpate sababu ya kumshukuru. (Aya 71-73)

Say: “Have you considered if God were to make the night perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you light? Will you not, then, listen?’ Say: ‘Have you considered if God were to make the day perpetual over you, without break, till the Day of Resurrection, is there any deity other than God that could bring you a night in which to rest? Will you not, then, see?’ It is out of His grace that He has made for you the night and the day, so that you might have rest and seek to obtain some of His bounty, and that you may have cause to be grateful. (Verses 71-73)

Kwa sababu ya kuzoeana kwa muda mrefu na mfuatano wa usiku na mchana, ambayo wakati mwingine huitwa kwa Kiarabu "al-Jadidayni" (mambo mawili mapya), watu husahau hali yake ya kujifanya upya kila wakati. Mara chache sana huvutiwa na kuchomoza au kuzama kwa jua, na ni mara chache tu hutafakari kwa makini juu ya kuenea kwa mchana au giza linalotangaza kuingia kwa usiku.

Because of their long familiarity with the succession of night and day, which are sometimes called in Arabic, “the two new ones’, people forget their ever-renewing status. Rarely do they admire the sunrise or sunset, and only rarely do they reflect thoughtfully on the spreading of the day or the darkening that ushers in the night.

Hawatafakari kuhusu tendo la neema linaloleta kuchukua mahali pao pamoja na yote yanayoambatana nayo ya rehema na kufufuliwa kwa uhai. Qur'ani inawatahadharisha dhidi ya kuzoeana kwa muda mrefu kunakofifisha hisia zao, na inawaalika kutafakari matukio haya makuu ya ulimwengu. Inawawekea mbele uwezekano kwamba usiku au mchana vingeendelea milele, pamoja na matokeo mabaya ya hali yoyote kati ya hizo mbili. Ni ukweli kwamba watu hawathamini mambo mara chache hadi wayapoteze au waogope uwezekano huo.